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Śāstrasāra
Śrī Yogāmbā sameta Ātmānandanātha Śrī Ambā with the vision of making Tantrāgama teachings accessible to all people in our own everyday lives, without compromising the authenticity of tradition.
He has compiled these sacred jewels of teachings and practice which we can access from the comforts of our own homes, synthesizing his vast knowledge and experience from decades of his rigorous training from the direct transmissions of a long list of esteemed gurus.
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smarāmi vārtālīṃ
Vārāhi is understood as associated with the process of embodiment of the Parašiva within the limited body (sankocaśarīra). Hence Bhavanopanişad defines her as "Vārāhī Pitr -rūpā". Amongst the three-fold identification during the process of entanglement of Prăņa, Puryaştaka and śarīra, the last is said to be the strongest. Hence Tantra-raja-tantra identifies Värähi with pride and arrogance (mada), the power and aggressive intent to go after enjoyment. Even in Rasa-sāstra of Ayurveda, as if to substantiate the power of identification of Supreme Siva, the Rasa, with a solid body, a herb named as Värähi which is one of the sixty-four Divyausadhi (powerful drug) is used, for solidifying mercury (Rasa). As per the Tantragamas, the same shakti that causes concealment by multiplicity, can also reveal the way to realise the unity. Acharya Kşemarāja puts it as vāmesādyaḥ parijñāna-ajñānād syuh mukti- bandhadah." Thus, Vārāhī who is associated with Avyaktapitha (i.e., "the unmanifest seal representing the act of churling-manthana), according to the Manthāna bhairava tantra, uplifts the sadhaka in his process of recognition of his essential nature, by following the path laid down by the Sriguru and parampara. This book captures some of the finest messages for sadhana and bhavana of Värähī by whose practice, one can be assured of removal (nigraha) of duality (dvaita-bhāva) and reception of Grace (anugraha), the unity with Lalitä's bliss and self.
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mātaṅgakanyāṃ manasā smarāmi
In the hoary school of Tantragama, Mātańgī is the representation of the manifest form of the Parāvāk, the Supreme sound. The thought constructs are the first manifestation of Kāmakalā which is none but pure consciousness. The term matam-ga is understood as "madyateanena iti", i.e., that which brings forth the expression of thoughts through manifest sound. Hence it also is a descent of unitary aspect of pure awareness into the mundane, represented here in the low-bom status of Rishi Matanga, whose daughter from his wife Siddhimati, is Mātangi. She is also thus empowered to lead the sädhaka to the realization of the divine consciousness from residual impurities of thought constructs, Ucchishta-candāli. According to Kubjikā mata, her pitha is also considered as the fifth Mahāpitha which has no fixed location on the earth, and located above the Kamarupa, and as such, it is the place of origin of the entire world. Through the various Sadhanas blessed by the grace of Sriguru which are laid down in this book, one can be assured of rising above dualities to dwell in the supreme state of Lalita, the residual above.
Mantra - Tantra - Yantra